## Chullin Daf 123a

###### Chullin 123a:1
[Chullin 123a:1](https://torahapp.org/share/book/Chullin/r/123a:1)

אַיְבוּ אַמְרַהּ, וְאַרְבְּעֵי אֲמַר בַּהּ, וַחֲדָא מִינַּיְיהוּ עֲבוֹדָה.

**William Davidson Edition - English:**
It was **Aivu** who **said** this statement in the name of Reish Lakish and not Rabbi Abbahu, **and he said four** *halakhot*, not three, with regard to the measure of four *mil*, **and** the fourth **one of them** is the *halakha* mentioned in the mishna: Skins that one spread on the ground and trod upon for the period required for **tanning,** i.e., the amount of time it takes to walk four *mil*, are no longer classified as flesh and are ritually pure.


###### Chullin 123a:2
[Chullin 123a:2](https://torahapp.org/share/book/Chullin/r/123a:2)

אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: לֹא שָׁנוּ אֶלָּא לְפָנָיו, אֲבָל לְאַחֲרָיו – אֲפִילּוּ מִיל אֶחָד אֵינוֹ חוֹזֵר. רַב אַחָא בַּר יַעֲקֹב אָמַר, וּמִינַּהּ: מִיל הוּא דְּאֵינוֹ חוֹזֵר, הָא פָּחוֹת מִמִּיל – חוֹזֵר.

**William Davidson Edition - English:**
**Rabbi Yosei, son of Rabbi Ḥanina, says:** With regard to prayer and washing one’s hands, the Sages **taught** that one must travel four *mil* to find a synagogue or water **only** if the synagogue or the water is **ahead of him,** in the direction that he is traveling. **But** if it is **behind him, he** need **not return even one *mil*. Rav Aḥa bar Yaakov said: From** this statement one may infer that **it is** specifically **a *mil* that one** need **not return; but one must return** for a synagogue or water that is at a distance of **less than** one ***mil*.**


###### Chullin 123a:3
[Chullin 123a:3](https://torahapp.org/share/book/Chullin/r/123a:3)

תָּנוּ רַבָּנַן: לִיגְיוֹן הָעוֹבֵר מִמָּקוֹם לְמָקוֹם, וְנִכְנַס לְבַיִת – הַבַּיִת טָמֵא, שֶׁאֵין לָךְ כׇּל לִיגְיוֹן וְלִיגְיוֹן שֶׁאֵין לוֹ כַּמָּה קַרְקִפְלִין. וְאַל תִּתְמַהּ, שֶׁהֲרֵי קַרְקִפְלוֹ שֶׁל רַבִּי יִשְׁמָעֵאל מוּנָּח בְּרֹאשׁ מְלָכִים.

**William Davidson Edition - English:**
§The mishna states that the skin of a human corpse is impure like its flesh. **The Sages taught** in the *Tosefta* (8:16): In the case of **a legion traveling** for warfare **from place to place, and** one member of the legion **enters a house, the house is impure, as there is no legion that does not have several scalps** that its soldiers carry around for witchcraft. **And you should not be surprised** that they do so, **as the scalp [*karkefal*] of Rabbi Yishmael** was **placed on the heads of kings.**


###### Chullin 123a:4
[Chullin 123a:4](https://torahapp.org/share/book/Chullin/r/123a:4)

**מַתְנִי׳** הַמַּפְשִׁיט בַּבְּהֵמָה וּבַחַיָּה, בַּטְּהוֹרָה וּבַטְּמֵאָה, בַּדַּקָּה וּבַגַּסָּה –

**William Davidson Edition - English:**
**MISHNA:** The halakhic status of the hide of an animal after it was flayed is no longer like its flesh in terms of becoming impure and imparting impurity. Nevertheless, in the case of **one who flays** either **a domesticated animal or an undomesticated animal; a ritually pure** animal that was slaughtered properly and afterward came in contact with impurity, e.g., the one flaying it is impure, **or a ritually impure** unslaughtered carcass; **a small animal,** e.g., sheep, **or a large animal,** e.g., cattle; and even after flaying the animal’s hide is still partially attached to the flesh, the hide’s halakhic status remains that of flesh in some circumstances.


###### Chullin 123a:5
[Chullin 123a:5](https://torahapp.org/share/book/Chullin/r/123a:5)

לְשָׁטִיחַ, כְּדֵי אֲחִיזָה.

**William Davidson Edition - English:**
These circumstances are: If he is flaying the animal **for** the purpose of using the hide as **a carpet,** a tablecloth, or to drape over a couch, in which case he would cut the hide along the length of the animal from head to tail and then remove the hide from both sides, its halakhic status remains that of flesh until he has flayed **the measure of grasping** the hide, i.e., two handbreadths.


###### Chullin 123a:6
[Chullin 123a:6](https://torahapp.org/share/book/Chullin/r/123a:6)

וּלְחֵמֶת – עַד שֶׁיַּפְשִׁיט אֶת הֶחָזֶה.

**William Davidson Edition - English:**
**And** if he is flaying the animal **for** the purpose of crafting a leather **jug,** in which case he cuts a circle near the animal’s neck and removes the hide in a downward movement, its halakhic status remains that of flesh **until he flays the** animal’s entire **breast.**


###### Chullin 123a:7
[Chullin 123a:7](https://torahapp.org/share/book/Chullin/r/123a:7)

הַמַּרְגִּיל – כּוּלּוֹ חִבּוּר לַטּוּמְאָה, לִיטַּמֵּא וּלְטַמֵּא. עוֹר שֶׁעַל הַצַּוָּאר – רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: אֵינוֹ חִבּוּר, וַחֲכָמִים אוֹמְרִים: חִבּוּר עַד שֶׁיַּפְשִׁיט אֶת כּוּלּוֹ.

**William Davidson Edition - English:**
In the case of **one who** seeks to fashion a jug and begins **flaying from the legs,** until he removes the animal’s hide in **its entirety,** the entire hide is considered as having **a connection** with the flesh and its halakhic status remains that of flesh **with regard to impurity,** i.e., with regard **to becoming impure and with regard to imparting impurity.** If one removed the entire hide except for **the hide over the neck, Rabbi Yoḥanan ben Nuri says: It is not** considered to have **a connection** to the flesh, **and the Rabbis say:** It is considered to have **a connection** to the flesh **until he removes the** animal’s **hide in its entirety,** including the neck.


###### Chullin 123a:8
[Chullin 123a:8](https://torahapp.org/share/book/Chullin/r/123a:8)

**גְּמָ׳** מִכָּאן וְאֵילָךְ מַאי?

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches: If one flays an animal for the purpose of making a carpet out of it, the halakhic status of the hide remains that of flesh until he has flayed the measure of grasping the hide. The Gemara asks: **From that** point **forward,** i.e., when one has flayed more than the measure of grasping of the hide, **what** is the status of the hide?


###### Chullin 123a:9
[Chullin 123a:9](https://torahapp.org/share/book/Chullin/r/123a:9)

אָמַר רַב: טָהוֹר הַמּוּפְשָׁט, רַבִּי אַסִּי אָמַר: טֶפַח הַסָּמוּךְ לַבָּשָׂר טָמֵא.

**William Davidson Edition - English:**
**Rav says:** The entire section of the hide **that has been flayed is pure** because it no longer serves the flesh as a handle. But the hide that is still attached to the flesh serves the flesh as protection, and therefore it transmits impurity to the flesh and from the flesh, and joins together with the flesh to constitute the requisite measure to impart the impurity of food. **Rabbi Asi says: One handbreadth** of the flayed hide **that is next to the flesh is susceptible to impurity.** Since the one who flays the hide holds this handbreadth of the hide while flaying, this section of the hide serves the flesh as a handle.


###### Chullin 123a:10
[Chullin 123a:10](https://torahapp.org/share/book/Chullin/r/123a:10)

מֵיתִיבִי: הַמַּפְשִׁיט כְּשִׁיעוּר הַזֶּה, מִכָּאן וְאֵילָךְ, הַנּוֹגֵעַ בַּמּוּפְשָׁט טָהוֹר. מַאי לָאו אֲפִילּוּ בְּטֶפַח הַסָּמוּךְ לַבָּשָׂר? לָא, לְבַר מִטֶּפַח הַסָּמוּךְ לַבָּשָׂר.

**William Davidson Edition - English:**
The Gemara **raises an objection** to the statement of Rabbi Asi from a *baraita*: In the case of **one who flays** an unslaughtered animal carcass, once he has cut the hide along the length of the animal from head to tail and then removed **this measure** of the hide from both sides, then **from that** point **forward,** a person **who touches the flayed** hide **is pure,** because the flayed hide does not impart impurity of a carcass. **What, is it not** discussing **even the handbreadth** of hide **next to the flesh,** contrary to the opinion of Rabbi Asi? The Gemara answers: **No,** there is no proof from this *baraita*, as it may be discussing the flayed hide **except for the handbreadth next to the flesh.**


###### Chullin 123a:11
[Chullin 123a:11](https://torahapp.org/share/book/Chullin/r/123a:11)

תָּא שְׁמַע: בְּעוֹר שֶׁכְּנֶגֶד הַבָּשָׂר – טָמֵא. עוֹר שֶׁכְּנֶגֶד הַבָּשָׂר – טָמֵא, הָא בְּטֶפַח הַסָּמוּךְ לַבָּשָׂר – טָהוֹר. תָּנָא: כׇּל טֶפַח הַסָּמוּךְ לַבָּשָׂר, עוֹר שֶׁכְּנֶגֶד הַבָּשָׂר קָרֵי לֵיהּ.

**William Davidson Edition - English:**
**Come** and **hear** a refutation of the opinion of Rabbi Asi from a *baraita*: Once an animal carcass has been flayed more than the measure of grasping the hide, if one touches **the hide opposite the flesh** before that hide was flayed **he is impure.** This statement indicates that the attached **hide opposite the flesh is impure, but one handbreadth** of the flayed hide **that is next to the flesh is pure,** contrary to the opinion of Rabbi Asi. The Gemara answers: There is no proof from this *baraita*. **The *tanna*** who taught this *baraita* was referring to **the entire handbreadth** of flayed hide **next to the flesh** by **calling it the hide opposite the flesh.**


###### Chullin 123a:12
[Chullin 123a:12](https://torahapp.org/share/book/Chullin/r/123a:12)

תָּא שְׁמַע: הַמַּפְשִׁיט בַּבְּהֵמָה וּבַחַיָּה, בַּטְּהוֹרָה וּבַטְּמֵאָה, בַּדַּקָּה וּבַגַּסָּה, לְשָׁטִיחַ – כְּדֵי אֲחִיזָה, וְטֶפַח הַסָּמוּךְ לַבָּשָׂר – טָהוֹר.

**William Davidson Edition - English:**
**Come** and **hear** a refutation of the opinion of Rabbi Asi from a *baraita* (*Tosefta* 8:18): In the case of **one who flays a domesticated animal or an undomesticated animal, a ritually pure** animal **or a ritually impure** unslaughtered carcass, **a small animal or a large animal,** if he is flaying the animal **for** the purpose of using the hide as **a carpet,** the halakhic status of the hide remains that of flesh until he has flayed **the measure of grasping** it, **and** one who touches **one handbreadth** of the flayed hide **next to the flesh** remains **pure,** contrary to the opinion of Rabbi Asi.


###### Chullin 123a:13
[Chullin 123a:13](https://torahapp.org/share/book/Chullin/r/123a:13)

הָכָא בְּמַאי עָסְקִינַן? בְּטֶפַח רִאשׁוֹן.

**William Davidson Edition - English:**
The Gemara answers: **Here we are dealing with the first handbreadth** of hide that is flayed in addition to the measure of grasping. In a case where only one handbreadth of hide has been flayed in addition to the measure of grasping, it is more comfortable for the one flaying the hide to grasp the edge of the hide rather than the handbreadth of hide that is nearest to the flesh. Furthermore, the most comfortable way to continue flaying is to do so with a knife without grasping the flayed hide at all. Therefore, Rabbi Asi concedes that the hide in this case does not serve the flesh as a handle and consequently does not impart impurity. But afterward, when one has already flayed more than three handbreadths of hide, one holds the handbreadth of hide next to the flesh while continuing to flay the animal, and since it serves the flesh as a handle it imparts impurity.


###### Chullin 123a:14
[Chullin 123a:14](https://torahapp.org/share/book/Chullin/r/123a:14)

תָּנָא: כַּמָּה כְּדֵי אֲחִיזָה? טֶפַח. וְהָא תַּנְיָא: טִפְחַיִים!

**William Davidson Edition - English:**
§The mishna teaches that the hide’s halakhic status remains that of flesh until he has flayed the measure of grasping the hide. It was **taught** in a *baraita*: **How much is the measure of grasping?** It is **one handbreadth.** The Gemara asks: **But isn’t it taught** in another *baraita*: The measure of grasping is **two handbreadths?**


###### Chullin 123a:15
[Chullin 123a:15](https://torahapp.org/share/book/Chullin/r/123a:15)

אָמַר אַבָּיֵי: טֶפַח כָּפוּל. תַּנְיָא נָמֵי הָכִי: כַּמָּה כְּדֵי אֲחִיזָה? טֶפַח כָּפוּל.

**William Davidson Edition - English:**
**Abaye says:** The first *baraita* is referring to one who grasps **a double handbreadth** by folding the first two handbreadths together and grasping them. **This** explanation of Abaye **is also taught** in the *Tosefta* (8:18): **How much is the measure of grasping?** It is **a double handbreadth.**


###### Chullin 123a:16
[Chullin 123a:16](https://torahapp.org/share/book/Chullin/r/123a:16)

תְּנַן הָתָם: טַלִּית שֶׁהִתְחִיל בָּהּ לְקוֹרְעָהּ, כֵּיוָן שֶׁנִּקְרַע רוּבָּהּ – שׁוּב אֵינוֹ חִבּוּר, וּטְהוֹרָה.

**William Davidson Edition - English:**
§The Gemara discusses a matter similar to the previous discussion of a partially flayed hide. **We learned** in a mishna **elsewhere** (*Kelim* 28:8): A ritually impure garment that tears is rendered pure because it is no longer considered a useable garment. In the case of a ritually impure **garment that one began to tear, once the majority of** the garment **is torn,** the two sections are **no longer** considered as having **a connection, and** since it is no longer considered a useable garment, it **is pure.**


###### Chullin 123a:17
[Chullin 123a:17](https://torahapp.org/share/book/Chullin/r/123a:17)

אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: לֹא שָׁנוּ אֶלָּא בְּטַלִּית טְבוּלַת יוֹם.

**William Davidson Edition - English:**
**Rav Naḥman says** that **Rabba bar Avuh says:** The Sages **taught** this *halakha* **only with regard to** an impure **garment that was** already **immersed** in a ritual bath **that day,** but one must wait until nightfall for the purification process to be completed in order to wear the garment while eating ritually pure food. In such a case, tearing the majority of the garment renders it pure, and the Sages did not apply the requirement that the entire garment be torn.


###### Chullin 123a:18
[Chullin 123a:18](https://torahapp.org/share/book/Chullin/r/123a:18)

דְּמִיגּוֹ דְּלָא חַס עֲלַהּ וְאַטְבְּלַהּ, לָא חָיֵיס עֲלַהּ וְקָרַע לַהּ רוּבַּהּ. אֲבָל טַלִּית שֶׁאֵינָהּ טְבוּלַת יוֹם – לָא, גְּזֵרָה דִּלְמָא לָא אָתֵי לְמִיקְרְעַהּ רוּבַּהּ.

**William Davidson Edition - English:**
This is **because** the reason for this rabbinic decree is lest one tear only half of it out of concern for the damage to the garment. And **since** in this case, the owner of the garment showed **that he was not concerned about** damage to the garment by **immersing it** in a ritual bath, an act which damages the garment, so too **he is** presumably **not concerned about** the garment with regard to tearing **it, and he will** certainly **tear the majority of it. But a garment that was not immersed that day is not** rendered pure by tearing the majority of the garment due to a rabbinic **decree lest one come to not tear the majority** of the garment but only half of it.


###### Chullin 123a:19
[Chullin 123a:19](https://torahapp.org/share/book/Chullin/r/123a:19)

אָמַר רַבָּה: שְׁתֵּי תְּשׁוּבוֹת בַּדָּבָר: חֲדָא – שֶׁמָּא יֹאמְרוּ טְבִילָה בַּת יוֹמָא עוֹלָה, וְעוֹד –

**William Davidson Edition - English:**
**Rabba said:** There are **two refutations of** this **statement. One** is that the decree should apply even to a garment that was immersed that day, **lest** people who see one eating ritually pure food while wearing such a garment **say** that **immersion** of a garment **on the** same **day is sufficient** for the garment to be worn while eating ritually pure food, and there is no need to wait until nightfall. **And furthermore,** if a garment that was not immersed that day is rendered pure only by tearing the entire garment and not by tearing merely a majority of the garment, due to a decree lest one tear less than a majority of the garment,